This book is intended for all serious students of the Abhidhamma. It serves as a supplement to Bhikkhu Bhodhi's book A Comprehensive Manual of Abhidhamma, and treats various important aspects in more detail - in particular the process of consciousness and matter.

The Paṭṭhānuddesa Dīpanī is Ledi Sayādaw’s treatment of one of the most difficult and complex subjects of Theravada Buddhist thought—the philosophy of conditional relations. The Paṭṭhāna, the seventh and last book of the Abhidhamma Piṭaka, works out the system of relations in six large volumes. In the present slim volume the Venerable Ledi Sayādaw has extracted the essential principles underlying this vast system and explained them concisely but comprehensively, with lucid illustrations for the Paṭṭhāna’s twenty-four conditional relations

The scope of this article is limited and precise. As an aid to the study of the Abhidhamma philosophy three charts are presented and how they may be used with maximum benefit is explained...It is important to realise at the very outset that all these charts are meant to be used along with the study of The Manual of Abhidhamma, already mentioned; and all I propose to do in this article is to state as briefly as possible how these charts may be used with maximum profit in
such a study.

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SESSION 1
What is the Abhidhamma? How did it develop from the early teachings? What practical relevance does it have?SESSION 2
The four subjects of the Abhidhamma (four paramattha dhamma) Consciousness: Why does the Abhidhamma focus on consciousness? Its nature, its classifications, by way of sphere and by way of quality.SESSION 3
Unwholesome consciousness, The sense‐sphere cognitive process Rootless consciousness.SESSION 4
Beautiful consciousness of the sense sphere.SESSION 5
Beautiful consciousness of the fine‐material sphere, the immaterial sphere, and supramundane paths and fruits.SESSION 6
Mental factors in general Universals and Occasionals The unwholesome mental factors.SESSION 7
The beautiful mental factors.SESSION 8
Association of mental factors (cetasika‐sampayoganaya).SESSION 9
Inclusion of mental factors ‐part 1(cetasika‐sangahanaya).SESSION 10
Summing up. Discussion, questions & replies.

...the present work is neither a translation of Abhidhammattha Sangaha, nor an annotation on it. It is a humble effort to present in the following pages the outlines of Abhidhamma in the form of simple essays.

Dependent Origination serves to elucidate the second and third Noble Truth regarding the Origin and Extinction of Suffering, by explaining them from their very foundations upwards, and giving them a definite philosophical form... Hence, this short essay, being entirely based on authentic Pali texts and Commentaries, reflects the true position of Theravāda Buddhism in its canonical sources and in its well-tested exegetical works. For the sake of brevity, often a terse diction has been adopted in this treatise. But a careful study and a growing familiarity with the true significance of the terms here employed, will finally make the subject matter quite intelligible and self-evident.

"Spiritual deliverance," says the Buddhaa, "is attained by the destruction of the mental cankers." Indeed, the Arahat is referred to as khinasava, the canker freed one. A seeker of Truth, therefore, one should know what these cankers are, and what he should do to rid himself of them. The answer lies in the Sabbasava Sutta, wherein the Enlightened One unfolds a methodology which in its application is totally effective.

Study of the five aggregates(based on the Suttas and the Commentaries) ~ Piya TanRupa - study of the first aggregate Vedana - study of the second aggregateSanna - study of the third aggregate Sankhara - study of the fourth aggregateVinnana - study of the fifth aggregate

Every friday night on youtube around 10:00pm EST Ven. Ashin Pannobasa has been giving Abhidhamma talks. Next week will be week twelve but you can catch up from the link below. These are very good in quality and sound which is always welcomed!

Namgyal: "The text talks about there being 12 bases but the phrase ‘ayatana-vibhanga’ gives no mention to a number, which leaves it wide open. It could be that there are vast numbers of ayatana-vibhanga; that to realize the full nature of the decorative refinements or adornments we call the senses you must go beyond 12."

'Guide to Conditional Relations' part I, deals with the first 12 pages of 'Conditional Relations'. It explains the Enumeration of the Conditions, the Analytical Exposition of Conditions, the Questions, and the first six chapters of the faultless Triplet included therein.

The General contents of Guide to Conditional Relations, part II are: (i) the Commentary on Chapters I and II and its explanation, (ii) Question Chapter, (iii) Preliminaries to the Six Chapters, (iv) Analytical States for the Answers in the Six Chapters, (v) Summary of the Method of the Six Chapters and (vi) Permutation and Combinations of the Aggregates. Brief accounts of these are given by U Thein Nyun in his Introduction to the Guide To Conditioonal Relations, part I and which will be of great interest to the reader.

The importance of intention's role in action (karma) in Buddhist thought has been something of a truism in many modern textbook renderings of Buddhist ethics, yet little work has been done to see what this might have meant in the canonical sources, not to speak of how it was interpreted at the commentarial level. Texts that richly describe moral phenomenology, chiefly the Abhidhamma literature, have been largely sidelined in the current Theravada studies despite their enormous importance to many Buddhists past and present. Additionally, despite being a monumental figure in the intellectual history of the Theravada, Buddhaghosa (and the commentarial tradition he represents) has been widely neglected, though he offers very pertinent and probing explorations of human experience. And finnaly, modern scholarship remains in the early stages of learning how to read the different genres and layers of Buddhist literature that would help us to lear from them. This book ofers an initial attempt to advance our understanding of Theravada on many of these fronts.

...I wish this investigation to follow. Its specific starting point consists in three basic facts. First, details of the seven sets individually are scattered throughout the Nikayas, but without any firm indication that the seven are associated. Secondly, in a number of Nikayas and Abhidhamma contexts the seben aets are found brought together in a bare sequence, yet without any definite statement as to why. Finally, in the post-canonical literature the seven sets receive the collective appellation 'thirty-seven dhammas that contribute to awakening' and are in some sense explicitly identified with the path. What I want to do is trace the logic behind this state of affairs. What, if any, is the relatioship between the treatment of the seven sets individually in the Nikayas and their final collective designation as 'thirty-seven bodhi-pakkhiya dhamma' equilvalent to the path to awakening?

We should avoid temptation to treat the Abhidhamma as an intellectual exercise (analysis paralysis). The Abhidhamma helps us to "see things as they truly are" in the present moment. Abhidhamma is meant for practical use in following the Eightfold Path, rather than for abstract theorizing. We start by studying the nature of reality. We follow this by putting the theory into practice through sila, samadhi and punna. Punna allows us to directly know the nature of the present moment. Life exist as moments only. Past moments have gone, they cannot be made to come back. The future has not yet come, so it does not yet exist. The present moment is now and is all that really exist. The Abhidhamma helps people with an analytical nature to understand the present moment.

This volume examines the Abhidhamma perspective on the nature of phenomenal existence. It begins with a discussion o f the dhamma-theory
(the theory of real existents) which provides the ontological foundation for the Abhidhama philosophy. It then explains the category of the nominal and the conceptual as the Abhidhamma’s answer to the objects of common-sense realism. Among the other topics discussed are the theory of double truth, analysis of mind, theory of cognition, analysis of matter, the nature of time and space, the theory of momentary being, and conditional relations. The volume concludes with an appendix whose main purpose is to examine why the Theravāda came to be known as Vibhajjavāda, ‘the doctrine of analysis’.]